As the opposing armies stand poised for battle, Arjuna, the mighty warrior,
sees his intimate relatives, teachers and friends in both armies ready to
fight and sacrifice their lives. Overcome by grief and pity, Arjuna fails
in strength, his mind becomes bewildered, and he gives up his determination to fight.
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1.1
dhritarashtra uvaca
dharma-kshetre kuru-kshetre samaveta yuyutsavah
mamakah pandavas caiva kim akurvata sanjaya
Dhritarashtra said: O Sanjaya, after my sons and the sons of Pandu assembled in the place of pilgrimage at Kurukshetra, desiring to fight, what did they do?
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1.2
sanjaya uvaca
drishtva tu pandavanikam vyudham duryodhanas tada
acaryam upasangamya raja vacanam abravit
Sanjaya said: O King, after looking over the army arranged in military formation by the sons of Pandu, King Duryodhana went to his teacher and spoke the following words.
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1.3
pasyaitam pandu-putranam acarya mahatim camum
vyudham drupada-putrena tava sisyena dhimata
O my teacher, behold the great army of the sons of Pandu, so expertly arranged by your intelligent disciple the son of Drupada.
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1.4
atra sura mahesv-asa bhimarjuna-sama yudhi
yuyudhano viratas ca drupadas ca maha-rathah
Here in this army are many heroic bowmen equal in fighting to Bhima and Arjuna: great fighters like Yuyudhana, Virata and Drupada.
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1.5
dhrishtaketus cekitanah kasirajas ca viryavan
purujit kuntibhojas ca saibyas ca nara-pungavah
There are also great, heroic, powerful fighters like Dhrishtaketu, Cekitana, Kasiraja, Purujit, Kuntibhoja and Saibya.
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1.6
yudhamanyus ca vikranta uttamaujas ca viryavan
saubhadro draupadeyas ca sarva eva maha-rathah
There are the mighty Yudhamanyu, the very powerful Uttamauja, the son of Subhadra and the sons of Draupadi. All these warriors are great chariot fighters.
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1.7
asmakam tu visista ye tan nibodha dvijottama
nayaka mama sainyasya samjnartham tan bravimi te
But for your information, O best of the brahmanas, let me tell you about the captains who are especially qualified to lead my military force.
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1.8
bhavan bhismas ca karnas ca kripas ca samitim-jayah
ashvatthama vikarnas ca saumadattis tathaiva ca
There are personalities like you, Bhishma, Karna, Kripa, Asvatthama, Vikarna and the son of Somadatta called Bhurisrava, who are always victorious in battle.
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1.9
anye ca bahavah sura mad-arthe tyakta-jivitah
nana-shastra-praharanah sarve yuddha-visaradah
There are many other heroes who are prepared to lay down their lives for my sake. All of them are well equipped with different kinds of weapons, and all are experienced in military science.
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1.10
aparyaptam tad asmakam balam bhismabhiraksitam
paryaptam tv idam etesam balam bhimabhiraksitam
Our strength is immeasurable, and we are perfectly protected by Grandfather Bhishma, whereas the strength of the Pandavas, carefully protected by Bhima, is limited.
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1.11
ayanesu ca sarveshu yatha-bhagam avasthitah
bhismam evabhirakshantu bhavantah sarva eva hi
All of you must now give full support to Grandfather Bhishma, as you stand at your respective strategic points of entrance into the phalanx of the army.
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1.12
tasya sanjanayan harsam kuru-vrddhah pitamahah
simha-nadam vinadyoccaih sankham dadhmau pratapavan
Then Bhishma, the great valiant grandsire of the Kuru dynasty, the grandfather of the fighters, blew his conchshell very loudly, making a sound like the roar of a lion, giving Duryodhana joy.
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1.13
tatah sankhas ca bheryas ca panavanaka-gomukhah
sahasaivabhyahanyanta sa shabdas tumulo 'bhavat
After that, the conchshells, drums, bugles, trumpets and horns were all suddenly sounded, and the combined sound was tumultuous.
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1.14
tatah svetair hayair yukte mahati syandane sthitau
madhavah pandavas caiva divyau sankhau pradadhmatuh
On the other side, both Lord Krishna and Arjuna, stationed on a great chariot drawn by white horses, sounded their transcendental conchshells.
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1.15
pancajanyam hrsikeso devadattam dhananjayah
paundram dadhmau maha-sankham bhima-karma vrkodarah
Lord Krishna blew His conchshell, called Pancajanya; Arjuna blew his, the Devadatta; and Bhima, the voracious eater and performer of herculean tasks, blew his terrific conchshell, called Paundra.
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1.16 – 1.17
anantavijayam raja kunti-putro yudhisthirah
nakulah sahadevas ca sughosa-manipuspakau
kasyas ca paramesv-asah sikhandi ca maha-rathah
dhrishtadyumno viratas ca satyakis caparajitah
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1.18
drupado draupadeyas ca sarvasah prithivi-pate
saubhadras ca maha-bahuh sankhan dadhmuh prithak prithak
King Yudhishthira, the son of Kunti, blew his conchshell, the Ananta-vijaya, and Nakula and Sahadeva blew the Sughosa and Manipuspaka. That great archer the King of Kasi, the great fighter Sikhandi, Dhrishtadyumna, Virata, the unconquerable Satyaki, Drupada, the sons of Draupadi, and the others, O King, such as the mighty-armed son of Subhadra, all blew their respective conchshells.
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1.19
sa ghoso dhartarastranam hridayani vyadarayat
nabhas ca prithivim caiva tumulo 'bhyanunadayan
The blowing of these different conchshells became uproarious. Vibrating both in the sky and on the earth, it shattered the hearts of the sons of Dhritarashtra.
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1.20
atha vyavasthitan drishtva dhartarastran kapi-dhvajah
pravrtte shastra-sampate dhanur udyamya pandavah
hrishikesham tada vakyam idam aha mahi-pate
At that time Arjuna, the son of Pandu, seated in the chariot bearing the flag marked with Hanuman, took up his bow and prepared to shoot his arrows. O King, after looking at the sons of Dhritarashtra drawn in military array, Arjuna then spoke to Lord Krishna these words.
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1.21 – 1.22
arjuna uvaca
senayor ubhayor madhye ratham sthapaya me 'cyuta
yavad etan nirikse 'ham yoddhu-kaman avasthitan
kair maya saha yoddhavyam asmin rana-samudyame
Arjuna said: O infallible one, please draw my chariot between the two armies so that I may see those present here, who desire to fight, and with whom I must contend in this great trial of arms.
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1.23
yotsyamanan avekse 'ham ya ete 'tra samagatah
dhartarastrasya durbuddher yuddhe priya-cikirsavah
Let me see those who have come here to fight, wishing to please the evil-minded son of Dhritarashtra.
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1.24
sanjaya uvaca
evam ukto hrsikeso gudakesena bharata
senayor ubhayor madhye sthapayitva rathottamam
Sanjaya said: O descendant of Bharata, having thus been addressed by Arjuna, Lord Krishna drew up the fine chariot in the midst of the armies of both parties.
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1.25
bhisma-drona-pramukhatah sarvesam ca mahi-ksitam
uvaca partha pasyaitan samavetan kurun iti
In the presence of Bhishma, Drona and all the other chieftains of the world, the Lord said, Just behold, Partha, all the Kurus assembled here.
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1.26
tatrapasyat sthitan parthah pitrn atha pitamahan
acaryan matulan bhratrn putran pautran sakhims tatha
svasuran suhridas caiva senayor ubhayor api
There Arjuna could see, within the midst of the armies of both parties, his fathers, grandfathers, teachers, maternal uncles, brothers, sons, grandsons, friends, and also his fathers-in-law and well-wishers.
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1.27
tan samiksya sa kaunteyah sarvan bandhun avasthitan
kripaya parayavisto visidann idam abravit
When the son of Kunti, Arjuna, saw all these different grades of friends and relatives, he became overwhelmed with compassion and spoke thus.
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1.28
arjuna uvaca
drstvemam sva-janam Krishna yuyutsum samupasthitam
Arjuna said: My dear Krishna, seeing my friends and relatives present before me in such a fighting spirit, I feel the limbs of my body quivering and my mouth drying up.
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1.29
sidanti mama gatrani mukham ca parisusyati
vepathus ca sarire me roma-harsas ca jayate
My whole body is trembling, my hair is standing on end, my bow Gandiva is slipping from my hand, and my skin is burning.
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1.30
gandivam sramsate hastat tvak caiva paridahyate
na ca saknomy avasthatum bhramativa ca me manah
I am now unable to stand here any longer. I am forgetting myself, and my mind is reeling. I see only causes of misfortune, O Krishna, killer of the Keshi demon.
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1.31
nimittani ca pasyami viparitani keshava
na ca sreyo 'nupasyami hatva sva-janam ahave
I do not see how any good can come from killing my own kinsmen in this battle, nor can I, my dear Krishna, desire any subsequent victory, kingdom, or happiness.
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1.32 – 1.35
na kankse vijayam Krishna na ca rajyam sukhani ca
kim no rajyena govinda kim bhogair jivitena va
yesham arthe kanksitam no rajyam bhogah sukhani ca
ta ime 'vasthita yuddhe pranams tyaktva dhanani ca
acaryah pitarah putras tathaiva ca pitamahah
matulah svasurah pautrah syalah sambandhinas tatha
etan na hantum icchami ghnato 'pi madhusudana
api trailokya-rajyasya hetoh kim nu mahi-krte
O Govinda, of what avail to us are a kingdom, happiness or even life itself when all those for whom we may desire them are now arrayed on this battlefield? O Madhusudana, when teachers, fathers, sons, grandfathers, maternal uncles, fathers-in-law, grandsons, brothers-in-law and other relatives are ready to give up their lives and properties and are standing before me, why should I wish to kill them, even though they might otherwise kill me? O maintainer of all living entities, I am not prepared to fight with them even in exchange for the three worlds, let alone this earth. What pleasure will we derive from killing the sons of Dhritarashtra?
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1.36 – 1.37
nihatya dhartarastran nah ka pritih syaj janardana
papam evasrayed asman hatvaitan atatayinah
tasman narha vayam hantum dhartarastran sa-bandhavan
sva-janam hi katham hatva sukhinah syama madhava
Sin will overcome us if we slay such aggressors. Therefore it is not proper for us to kill the sons of Dhritarashtra and our friends. What should we gain, O Krishna, husband of the goddess of fortune, and how could we be happy by killing our own kinsmen?
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1.38 – 1.39
yady apy ete na pasyanti lobhopahata-cetasah
kula-ksaya-kritam dosam mitra-drohe ca patakam
katham na jneyam asmabhih papad asman nivartitum
kula-ksaya-kritam dosam prapasyadbhir janardana
O Janardana, although these men, their hearts overtaken by greed, see no fault in killing one's family or quarreling with friends, why should we, who can see the crime in destroying a family, engage in these acts of sin?
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1.39 (cont.)
kula-ksaye pranasyanti kula-dharmah sanatanah
dharme naste kulam krtsnam adharmo 'bhibhavaty uta
With the destruction of dynasty, the eternal family tradition is vanquished, and thus the rest of the family becomes involved in irreligion.
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1.40
adharmabhibhavat Krishna pradusyanti kula-striyah
strisu dustasu varsneya jayate varna-sankarah
When irreligion is prominent in the family, O Krishna, the women of the family become polluted, and from the degradation of womanhood, O descendant of Vrishni, comes unwanted progeny.
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1.41
sankaro narakayaiva kula-ghnanam kulasya ca
patanti pitaro hy esam lupta-pindodaka-kriyah
An increase of unwanted population certainly causes hellish life both for the family and for those who destroy the family tradition. The ancestors of such corrupt families fall down, because the performances for offering them food and water are entirely stopped.
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1.42
dosair etaih kula-ghnanam varna-sankara-karakaih
utsadyante jati-dharmah kula-dharmas ca sasvatah
By the evil deeds of those who destroy the family tradition and thus give rise to unwanted children, all kinds of community projects and family welfare activities are devastated.
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1.43
utsanna-kula-dharmanam manushyanam janardana
narake niyatam vaso bhavatity anususruma
O Krishna, maintainer of the people, I have heard by disciplic succession that those who destroy family traditions dwell always in hell.
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1.44
aho bata mahat papam kartum vyavasita vayam
yad rajya-sukha-lobhena hantum sva-janam udyatah
Alas, how strange it is that we are preparing to commit greatly sinful acts. Driven by the desire to enjoy royal happiness, we are intent on killing our own kinsmen.
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1.45
yadi mam apratikaram ashastram shastra-panayah
dhartarastra rane hanyus tan me kshemataram bhavet
Better for me if the sons of Dhritarashtra, weapons in hand, were to kill me unarmed and unresisting on the battlefield.
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1.46
sanjaya uvaca
evam uktvarjunah sankhye rathopastha upavisat
visrjya sa-saram capam soka-samvigna-manasah
Sanjaya said: Arjuna, having thus spoken on the battlefield, cast aside his bow and arrows and sat down on the chariot, his mind overwhelmed with grief.
Arjuna submits to Lord Krishna as His disciple, and Krishna begins His teachings
to Arjuna by explaining the fundamental distinction between the temporary material
body and the eternal spiritual soul.
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2.1
sanjaya uvaca
tam tatha kripayavistam asru-purnakuleksanam
visidantam idam vakyam uvaca madhusudanah
Sanjaya said: Seeing Arjuna full of compassion, his mind depressed, his eyes full of tears, Madhusudana, Krishna, spoke the following words.
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2.2
sri-bhagavan uvaca
kutas tva kasmalam idam visame samupasthitam
anarya-justam asvargyam akirti-karam arjuna
The Supreme Personality of Godhead said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the value of life. They lead not to higher planets but to infamy.
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2.3
klaibyam ma sma gamah partha naitat tvayy upapadyate
ksudram hridaya-daurbalyam tyaktvottistha parantapa
O son of Pritha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
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2.4
arjuna uvaca
katham bhismam aham sankhye dronam ca madhusudana
isubhih pratiyotsyami pujarhav ari-sudana
Arjuna said: O killer of enemies, O killer of Madhu, how can I counterattack with arrows in battle men like Bhishma and Drona, who are worthy of my worship?
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2.5
gurun ahatva hi mahanubhavan sreyo bhoktum bhaiksyam apiha loke
hatvartha-kamams tu gurun ihaiva bhunjiya bhogan rudhira-pradigdhan
It would be better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though desiring worldly gain, they are superiors. If they are killed, everything we enjoy will be tainted with blood.
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2.6
na caitad vidmah kataran no gariyo
yad va jayema yadi va no jayeyuh
yan eva hatva na jijivisamas
te 'vasthitah pramukhe dhartarastrah
Nor do we know which is better—conquering them or being conquered by them. If we killed the sons of Dhritarashtra, we should not care to live. Yet they are now standing before us on the battlefield.
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2.7
karpanya-dosopahata-svabhavah
prcchami tvam dharma-sammudha-cetah
yac chreyah syan niscitam bruhi tan me
shishyas te 'ham sadhi mam tvam prapannam
Now I am confused about my duty and have lost all composure because of miserly weakness. In this condition I am asking You to tell me for certain what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
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2.8
na hi prapasyami mamapanudyad
yac chokam ucchosanam indriyanam
avapya bhumav asapatnam rddham
rajyam suranam api cadhipatyam
I can find no means to drive away this grief which is drying up my senses. I will not be able to dispel it even if I win a prosperous, unrivaled kingdom on earth with sovereignty like the demigods in heaven.
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2.9
sanjaya uvaca
evam uktva hrishikesham gudakeshah parantapah
na yotsya iti govindam uktva tusnim babhuva ha
Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krishna, "Govinda, I shall not fight," and fell silent.
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2.10
tam uvaca hrishikeshah prahasann iva bharata
senayor ubhayor madhye visidantam idam vacah
O descendant of Bharata, at that time Krishna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
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2.11
sri-bhagavan uvaca
asocyan anvasocas tvam prajna-vadams ca bhasase
gatasun agatasums ca nanusocanti panditah
The Supreme Personality of Godhead said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor for the dead.
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2.12
na tv evaham jatu nasam na tvam neme janadhipah
na caiva na bhavisyamah sarve vayam atah param
Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
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2.13
dehino 'smin yatha dehe kaumaram yauvanam jara
tatha dehantara-praptir dhiras tatra na muhyati
As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A sober person is not bewildered by such a change.
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2.14
matra-sparshas tu kaunteya sitosna-sukha-duhkha-dah
agamapayino 'nityas tams titiksasva bharata
O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
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2.15
yam hi na vyathayanty ete purusham purusharsabha
sama-duhkha-sukham dhiram so 'mrtatvaya kalpate
O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.
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2.16
nasato vidyate bhavo nabhavo vidyate satah
ubhayor api drsto 'ntas tv anayos tattva-darshibhih
Those who are seers of the truth have concluded that of the nonexistent [the material body] there is no endurance and of the eternal [the soul] there is no change. This they have concluded by studying the nature of both.
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2.17
avinasi tu tad viddhi yena sarvam idam tatam
vinasam avyayasyasya na kascit kartum arhati
That which pervades the entire body you should know to be indestructible. No one is able to destroy that imperishable soul.
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2.18
antavanta ime deha nityasyoktah saririnah
anasino 'prameyasya tasmad yudhyasva bharata
The material body of the indestructible, immeasurable and eternal living entity is sure to come to an end; therefore, fight, O descendant of Bharata.
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2.19
ya enam vetti hantaram yas cainam manyate hatam
ubhau tau na vijanito nayam hanti na hanyate
Neither he who thinks the living entity the slayer nor he who thinks it slain is in knowledge, for the self slays not nor is slain.
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2.20
na jayate mriyate va kadacin
nayam bhutva bhavita va na bhuyah
ajo nityah sasvato 'yam purano
na hanyate hanyamane sarire
For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain.
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2.21
vedavinasinam nityam ya enam ajam avyayam
katham sa purushah partha kam ghatayati hanti kam
O Partha, how can a person who knows that the soul is indestructible, eternal, unborn and immutable kill anyone or cause anyone to kill?
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2.22
vasamsi jirnani yatha vihaya
navani grhnati naro 'parani
tatha sarirani vihaya jirnany
anyani samyati navani dehi
As a person puts on new garments, giving up old ones, the soul similarly accepts new material bodies, giving up the old and useless ones.
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2.23
nainam chindanti shastrani nainam dahati pavakah
na cainam kledayanty apo na sosayati marutah
The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.
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2.24
acchedyo 'yam adahyo 'yam akledyo 'sosya eva ca
nityah sarva-gatah sthanur acalo 'yam sanatanah
This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, present everywhere, unchangeable, immovable and eternally the same.
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2.25
avyakto 'yam acintyo 'yam avikaryo 'yam ucyate
tasmad evam viditvainam nanusocitum arhasi
It is said that the soul is invisible, inconceivable and immutable. Knowing this, you should not grieve for the body.
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2.26
atha cainam nitya-jatam nityam va manyase mrtam
tathapi tvam maha-baho nainam socitum arhasi
If, however, you think that the soul [or the symptoms of life] is always born and dies forever, you still have no reason to lament, O mighty-armed.
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2.27
jatasya hi dhruvo mrityur dhruvam janma mrtasya ca
tasmad apariharye 'rthe na tvam socitum arhasi
One who has taken his birth is sure to die, and after death one is sure to take birth again. Therefore, in the unavoidable discharge of your duty, you should not lament.
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2.28
avyaktadini bhutani vyakta-madhyani bharata
avyakta-nidhanany eva tatra ka paridevana
All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when annihilated. So what need is there for lamentation?
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2.29
ascarya-vat pasyati kascid enam
ascarya-vad vadati tathaiva canyah
ascarya-vac cainam anyah srnoti
srutvapy enam veda na caiva kascit
Some look on the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
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2.30
dehi nityam avadhyo 'yam dehe sarvasya bharata
tasmat sarvani bhutani na tvam socitum arhasi
O descendant of Bharata, he who dwells in the body can never be slain. Therefore you need not grieve for any living being.
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2.31
sva-dharmam api caveksya na vikampitum arhasi
dharmyad dhi yuddhac chreyo 'nyat kshatriyasya na vidyate
Considering your specific duty as a kshatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
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2.32
yadrcchaya copapannam svarga-dvaram apavrtam
sukhinah kshatriyah partha labhante yuddham idrsam
O Partha, happy are the kshatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
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2.33
atha cet tvam imam dharmyam sangramam na karishyasi
tatah sva-dharmam kirtim ca hitva papam avapsyasi
If, however, you do not perform your religious duty of fighting, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
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2.34
akirtim capi bhutani kathayisyanti te 'vyayam
sambhavitasya cakirtir maranad atiricyate
People will always speak of your infamy, and for a respectable person, dishonor is worse than death.
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2.35
bhayad ranad uparatam mamsyante tvam maha-rathah
yesham ca tvam bahu-mato bhutva yasyasi laghavam
The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you insignificant.
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2.36
avacya-vadams ca bahun vadisyanti tavahitah
nindantas tava samarthyam tato duhkhataram nu kim
Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
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2.37
hato va prapsyasi svargam jitva va bhoksyase mahim
tasmad uttistha kaunteya yuddhaya krta-niscayah
O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination.
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2.38
sukha-duhkhe same kritva labhalabhau jayajayau
tato yuddhaya yujyasva naivam papam avapsyasi
Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat—and by so doing you shall never incur sin.
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2.39
esa te 'bhihita sankhye buddhir yoge tv imam shrinu
buddhya yukto yaya partha karma-bandham prahasyasi
Thus far I have described this knowledge to you through analytical study. Now listen as I explain it in terms of working without fruitive results. O son of Pritha, when you act in such knowledge you can free yourself from the bondage of works.
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2.40
nehabhikrama-naso 'sti pratyavayo na vidyate
sv-alpam apy asya dharmasya trayate mahato bhayat
In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
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2.41
vyavasayatmika buddhir ekeha kuru-nandana
bahu-sakha hy anantas ca buddhayo 'vyavasayinam
Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
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2.42 – 2.43
yam imam puspitam vacam pravadanty avipascitah
veda-vada-ratah partha nanyad astiti vadinah
kamatmanah svarga-para janma-karma-phala-pradam
kriya-visesa-bahulam bhogaisvarya-gatim prati
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
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2.44
bhogaisvarya-prasaktanam tayapahrta-cetasam
vyavasayatmika buddhih samadhau na vidhiyate
In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place.
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2.45
trai-gunya-visaya veda nistrai-gunyo bhavarjuna
nirdvandvo nitya-sattva-stho niryoga-ksema atmavan
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.
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2.46
yavan artha udapane sarvatah samplutodake
tavan sarveshu vedesu brahmanasya vijanatah
All purposes served by a small well can at once be served by a great reservoir of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
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2.47
karmany evadhikaras te ma phalesu kadacana
ma karma-phala-hetur bhur ma te sango 'stv akarmani
You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.
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2.48
yoga-sthah kuru karmani sangam tyaktva dhananjaya
siddhy-asiddhyoh samo bhutva samatvam yoga ucyate
Perform your duty equipoised, O Arjuna, abandoning all attachment to success or failure. Such equanimity is called yoga.
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2.49
durena hy avaram karma buddhi-yogad dhananjaya
buddhau saranam anviccha kripanah phala-hetavah
O Dhananjaya, keep all abominable activities far distant by devotional service, and in that consciousness surrender unto the Lord. Those who want to enjoy the fruits of their work are misers.
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2.50
buddhi-yukto jahatiha ubhe sukrita-duskrte
tasmad yogaya yujyasva yogah karmasu kausalam
A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, which is the art of all work.
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2.51
karma-jam buddhi-yukta hi phalam tyaktva manisinah
janma-bandha-vinirmuktah padam gacchanty anamayam
By thus engaging in devotional service to the Lord, great sages or devotees free themselves from the results of work in the material world. In this way they become free from the cycle of birth and death and attain the state beyond all miseries [by going back to Godhead].
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2.52
yada te moha-kalilam buddhir vyatitarisyati
tada gantasi nirvedam srotavyasya srutasya ca
When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
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2.53
shruti-vipratipanna te yada sthasyati niscala
samadhav acala buddhis tada yogam avapsyasi
When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.
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2.54
arjuna uvaca
sthita-prajnasya ka bhasa samadhi-sthasya keshava
sthita-dhih kim prabhaseta kim asita vrajeta kim
Arjuna said: O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?
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2.55
sri-bhagavan uvaca
prajahati yada Kaman sarvan partha mano-gatan
atmany evatmana tustah sthita-prajnas tadocyate
The Supreme Personality of Godhead said: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
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2.56
duhkhesv anudvigna-manah sukhesu vigata-sprhah
vita-raga-bhaya-krodhah sthita-dhir munir ucyate
One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
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2.57
yah sarvatranabhisnehas tat tat prapya subhasubham
nabhinandati na dvesti tasya prajna pratisthita
In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.
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2.58
yada samharate cayam kurmo 'nganiva sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita
One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.
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2.59
visaya vinivartante niraharasya dehinah
rasa-varjam raso 'py asya param drishtva nivartate
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
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2.60
yatato hy api kaunteya purushasya vipascitah
indriyani pramathini haranti prasabham manah
The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
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2.61
tani sarvani samyamya yukta asita mat-parah
vase hi yasyendriyani tasya prajna pratisthita
One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady intelligence.
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2.62 – 2.63
dhyayato visayan pumsah sangas tesupajayate
sangat sanjayate kamah kamat krodho 'bhijayate
krodhad bhavati sammohah sammohat smriti-vibhramah
smriti-bhramsad buddhi-naso buddhi-nasat pranasyati
While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises. From anger, complete delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost one falls down again into the material pool.
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2.64
raga-dvesa-vimuktais tu visayan indriyais caran
atma-vasyair vidheyatma prasadam adhigacchati
But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.
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2.65
prasade sarva-duhkhanam hanir asyopajayate
prasanna-cetaso hy asu buddhih paryavatisthate
For one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one's intelligence is soon well established.
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2.66
nasti buddhir ayuktasya na cayuktasya bhavana
na cabhavayatah shantir asantasya kutah sukham
One who is not connected with the Supreme [in Krishna consciousness] can have neither transcendental intelligence nor a steady mind, without which there is no possibility of peace. And how can there be any happiness without peace?
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2.67
indriyanam hi caratam yan mano 'nuvidhiyate
tad asya harati prajnam vayur navam ivambhasi
As a strong wind sweeps away a boat on the water, even one of the roaming senses on which the mind focuses can carry away a man's intelligence.
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2.68
tasmad yasya maha-baho nigrhitani sarvasah
indriyanindriyarthebhyas tasya prajna pratisthita
Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
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2.69
ya nisa sarva-bhutanam tasyam jagarti samyami
yasyam jagrati bhutani sa nisa pasyato muneh
What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
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2.70
apuryamanam acala-pratishtham
samudram apah pravishanti yadvat
tadvat kama yam pravishanti sarve
sa shantim apnoti na kama-kami
A person who is not disturbed by the incessant flow of desires—that enter like rivers into the ocean, which is ever being filled but is always still—can alone achieve peace, and not the man who strives to satisfy such desires.
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2.71
vihaya kaman yah sarvan pumams carati nihsprhah
nirmamo nirahankarah sa shantim adhigacchati
A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego—he alone can attain real peace.
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2.72
esa brahmi sthitih partha nainam prapya vimuhyati
sthitvasyam anta-kale 'pi brahma-nirvanam rcchati
That is the way of the spiritual and godly life, after attaining which a man is not bewildered. If one is thus situated even at the hour of death, one can enter into the kingdom of God.
Everyone must engage in some sort of activity in this material world.
But actions can either bind one to this world or liberate one from it.
By acting for the pleasure of the Supreme, without selfish motives, one can
be liberated from the law of karma (action and reaction) and attain
transcendental knowledge of the self and the Supreme.
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3.1
arjuna uvaca
jyayasi cet karmanas te mata buddhir janardana
tat kim karmani ghore mam niyojayasi keshava
Arjuna said: O Janardana, O Keshava, why do You want to engage me in this ghastly warfare, if You think that intelligence is better than fruitive work?
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3.2
vyamisreneva vakyena buddhim mohayashiva me
tad ekam vada niscitya yena sreyo 'ham apnuyam
My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively which will be most beneficial for me.
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3.3
sri-bhagavan uvaca
loke 'smin dvi-vidha nistha pura prokta mayanagha
jnana-yogena sankhyanam karma-yogena yoginam
The Supreme Personality of Godhead said: O sinless Arjuna, I have already explained that there are two classes of men who try to realize the self. Some are inclined to understand it by empirical, philosophical speculation, and others by devotional service.
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3.4
na karmanam anarambhan naishkarmyam purusho 'snute
na ca sannyasanad eva siddhim samadhigacchati
Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
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3.5
na hi kascit ksanam api jatu tisthaty akarma-krt
karyate hy avasah karma sarvah prakriti-jair gunaih
Everyone is forced to act helplessly according to the qualities he has acquired from the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
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3.6
karmendriyani samyamya ya aste manasa smaran
indriyarthan vimudhatma mithyacarah sa ucyate
One who restrains the senses of action but whose mind dwells on sense objects certainly deludes himself and is called a pretender.
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3.7
yas tv indriyani manasa niyamyarabhate 'rjuna
karmendriyaih karma-yogam asaktah sa visisyate
On the other hand, if a sincere person tries to control the active senses by the mind and begins karma-yoga [in Krishna consciousness] without attachment, he is by far superior.
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3.8
niyatam kuru karma tvam karma jyayo hy akarmanah
sarira-yatrapi ca te na prasiddhyed akarmanah
Perform your prescribed duty, for doing so is better than not working. One cannot even maintain one's physical body without work.
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3.9
yajnarthat karmano 'nyatra loko 'yam karma-bandhanah
tad-artham karma kaunteya mukta-sangah samacara
Work done as a sacrifice for Vishnu has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage.
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3.10
saha-yajnah prajah srstva purovaca prajapatih
anena prasavisyadhvam esa vo 'stv ista-kama-dhuk
In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Vishnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you everything desirable for living happily and achieving liberation."
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3.11
devan bhavayatanena te deva bhavayantu vah
parasparam bhavayantah sreyah param avapsyatha
The demigods, being pleased by sacrifices, will also please you, and thus, by cooperation between men and demigods, prosperity will reign for all.
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3.12
istan bhogan hi vo deva dasyante yajna-bhavitah
tair dattan apradayaibhyo yo bhunkte stena eva sah
In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], will supply all necessities to you. But he who enjoys such gifts without offering them to the demigods in return is certainly a thief.
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3.13
yajna-sistasinah santo mucyante sarva-kilbisaih
bhunjate te tv agham papa ye pacanty atma-karanat
The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
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3.14
annad bhavanti bhutani parjanyad anna-sambhavah
yajnad bhavati parjanyo yajnah karma-samudbhavah
All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.
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3.15
karma brahmodbhavam viddhi brahmakshara-samudbhavam
tasmat sarva-gatam brahma nityam yajne pratisthitam
Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.
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3.16
evam pravartitam cakram nanuvartayatiha yah
aghayur indriyaramo mogham partha sa jivati
My dear Arjuna, one who does not follow in human life the cycle of sacrifice thus established by the Vedas certainly leads a life full of sin. Living only for the satisfaction of the senses, such a person lives in vain.
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3.17
yas tv atma-ratir eva syad atma-trptas ca manavah
atmany eva ca santustas tasya karyam na vidyate
But for one who takes pleasure in the self, whose human life is one of self-realization, and who is satisfied in the self only, fully satiated—for him there is no duty.
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3.18
naiva tasya krtenartho nakrteneha kascana
na casya sarva-bhutesu kascid artha-vyapasrayah
A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.
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3.19
tasmad asaktah satatam karyam karma samacara
asakto hy acaran karma param apnoti purushah
Therefore, without being attached to the fruits of activities, one should act as a matter of duty, for by working without attachment one attains the Supreme.
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3.20
karmanaiva hi samsiddhim asthita janakadayah
loka-sangraham evapi sampasyan kartum arhasi
Kings such as Janaka attained perfection solely by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.
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3.21
yad yad acarati sresthas tat tad evetaro janah
sa yat pramanam kurute lokas tad anuvartate
Whatever action a great man performs, common men follow. And whatever standards he sets by exemplary acts, all the world pursues.
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3.22
na me parthasti kartavyam trisu lokesu kincana
nanavaptam avaptavyam varta eva ca karmani
O son of Pritha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I a need to obtain anything—and yet I am engaged in prescribed duties.
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3.23
yadi hy aham na varteyam jatu karmany atandritah
mama vartmanuvartante manushyah partha sarvasah
For if I ever failed to engage in carefully performing prescribed duties, O Partha, certainly all men would follow My path.
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3.24
utsideyur ime loka na kuryam karma ced aham
sankarasya ca karta syam upahanyam imah prajah
If I did not perform prescribed duties, all these worlds would be put to ruination. I would be the cause of creating unwanted population, and I would thereby destroy the peace of all living beings.
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3.25
saktah karmany avidvamso yatha kurvanti bharata
kuryad vidvams tathasaktas cikirsur loka-sangraham
As the ignorant perform their duties with attachment to results, the learned may similarly act, but without attachment, for the sake of leading people on the right path.
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3.26
na buddhi-bhedam janayed ajnanam karma-sanginam
josayet sarva-karmani vidvan yuktah samacaran
So as not to disrupt the minds of ignorant men attached to the fruitive results of prescribed duties, a learned person should not induce them to stop work. Rather, by working in the spirit of devotion, he should engage them in all sorts of activities [for the gradual development of Krishna consciousness].
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3.27
prakriteh kriyamanani gunaih karmani sarvasah
ahankara-vimudhatma kartaham iti manyate
The spirit soul bewildered by the influence of false ego thinks himself the doer of activities that are in actuality carried out by the three modes of material nature.
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3.28
tattva-vit tu maha-baho guna-karma-vibhagayoh
guna gunesu vartanta iti matva na sajjate
One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.
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3.29
prakriter guna-sammudhah sajjante guna-karmasu
tan akrtsna-vido mandan krtsna-vin na vicalayet
Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.
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3.30
mayi sarvani karmani sannyasyadhyatma-cetasa
nirasir nirmamo bhutva yudhyasva vigata-jvarah
Therefore, O Arjuna, surrendering all your works unto Me, with full knowledge of Me, without desires for profit, with no claims to proprietorship, and free from lethargy, fight.
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3.31
ye me matam idam nityam anutishthanti manavah
shraddhavanto 'nasuyanto mucyante te 'pi karmabhih
Those persons who execute their duties according to My injunctions and who follow this teaching faithfully, without envy, become free from the bondage of fruitive actions.
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3.32
ye tv etad abhyasuyanto nanutishthanti me matam
sarva-jnana-vimudhams tan viddhi nastan acetasah
But those who, out of envy, disregard these teachings and do not follow them are to be considered bereft of all knowledge, befooled, and ruined in their endeavors for perfection.
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3.33
sadrsam cestate svasyah prakriter jnanavan api
prakritim yanti bhutani nigrahah kim karishyati
Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. What can repression accomplish?
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3.34
Indriyasyendriyasyarthe raga-dvesau vyavasthitau
tayor na vasam agacchet tau hy asya paripanthinau
There are principles to regulate attachment and aversion pertaining to the senses and their objects. One should not come under the control of such attachment and aversion, because they are stumbling blocks on the path of self-realization.
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3.35
sreyan sva-dharmo vigunah para-dharmat sv-anusthitat
sva-dharme nidhanam sreyah para-dharmo bhayavahah
It is far better to discharge one's prescribed duties, even though faultily, than another's duties perfectly. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.
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3.36
arjuna uvaca
atha kena prayukto 'yam papam carati purushah
anicchann api varsneya balad iva niyojitah
Arjuna said: O descendant of Vrishni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
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3.37
sri-bhagavan uvaca
kama esa krodha esa rajo-guna-samudbhavah
mahasano maha-papma viddhy enam iha vairinam
The Supreme Personality of Godhead said: It is lust only, Arjuna, which is born of contact with the material mode of passion and later transformed into wrath, and which is the all-devouring sinful enemy of this world.
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3.38
dhumenavriyate vahnir yathadarso malena ca
yatholbenavrto garbhas tatha tenedam avrtam
As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, the living entity is similarly covered by different degrees of this lust.
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3.39
avrtam jnanam etena jnanino nitya-vairina
kama-rupena kaunteya duspurenanalena ca
Thus the wise living entity's pure consciousness becomes covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.
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3.40
indriyani mano buddhir asyadhisthanam ucyate
etair vimohayaty esa jnanam avrtya dehinam
The senses, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him.
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3.41
tasmat tvam indriyany adau niyamya bharatarsabha
papmanam prajahi hy enam jnana-vijnana-nasanam
Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
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3.42
indriyani parany ahur indriyebhyah param manah
manasas tu para buddhir yo buddheh paratas tu sah
The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
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3.43
evam buddheh param buddhva samstabhyatmanam atmana
jahi satrum maha-baho kama-rupam durasadam
Thus knowing oneself to be transcendental to the material senses, mind and intelligence, O mighty-armed Arjuna, one should steady the mind by deliberate spiritual intelligence [Krishna consciousness] and thus—by spiritual strength—conquer this insatiable enemy known as lust.
